V. I COME NOW TO A CONSIDERATION OF THE PRINCIPAL ARGUMENTS IN
SUPPORT OF THIS DOCTRINE.

But before I proceed to the direct proof of the doctrine it is
proper to remark:

1. That its truth can not be inferred from the nature of
regeneration. It is true as has been said, and as will be farther
shown that perseverance is an attribute or characteristic of
christian character, but this does not necessarily result from the
nature of regeneration, but from the indwelling Spirit of Christ.
It has been common for that class of writers and theologians who
hold what is called the Taste Scheme of regeneration to infer the
truth of this doctrine from the nature of the change that
constitutes the new birth. In this they have been entirely
consistent. If, as they suppose, regeneration consists in a change
in the constitution of the mind, in the implanting or infusion of
a new constitutional taste, relish, or appetite, if it consists in
or implies a change back of all voluntary action, and such a
change as to secure and necessitate a change of voluntary action;
why, then it is consistent to infer from such a change the
perseverance of the saints, unless it can be made to appear that
either God, or Satan, or voluntary sin can change the nature back
again. If in regeneration the nature is really changed, if there
be some new appetite, or taste implanted, some holy principle
implanted or infused into the constitution, why, then it must
follow that they will persevere by a physical law of the new
nature or constitution. I see not how in this case they could even
be the subjects of temporary backsliding, unless the new appetite
should temporarily fail, as does sometimes our appetite for food.
But if this may be, yet if regeneration consists in or implies a
new creation of something that is not voluntary, but involuntary,
a creation of new nature instead of a new character, I admit that
perseverance might be reasonably inferred from the fact of such a
change. But since I reject wholly this theory of regeneration and
maintain that it is wholly a voluntary change, I can not
consistently infer the final salvation of the saints from the
nature of the change that occurs in regeneration. I have been
struck with the inconsistency of those who hold the Taste Scheme
of regeneration, and yet contend, not only for falling from a
regenerate state, but also that the regenerate may and do fall
into a state of entire depravity every time they sin; that they
fall from this state of physical or constitutional regeneration
every sin they commit, and must be regenerated or converted anew
or be lost. Now, this is not reconcilable with the idea of a
physical regeneration.

2. Nor can we infer the perseverance of the saints with any
justice from their being at their conversion brought into a state
of justification.

By perseverance some seem to mean, not that the saints do
persevere or continue in obedience, but that they will be saved at
any rate, whether they persevere in obedience or not. It was
against this idea that such men as the Wesleys and Fletcher and
their coadjutors fought so valiantly. They resisted justly and
successfully the doctrine of perpetual justification upon
condition of one act of faith and maintained that the saints as
well as sinners are condemned whenever they sin. They also
contended that there is no kind of certainty that all true saints
will be saved. Since I have endeavored to refute the doctrine of a
perpetual justification conditioned upon the first act of faith, I
can not of course infer the final salvation of the saints from the
nature of justification. Those who hold that the first act of
faith introduces the soul into a new relation of such a nature
that from thenceforth it is not condemned by the law, do what it
will, may justly infer from the nature of such a justification
that all who ever exercise faith will escape the penalty of the
Divine law. But we have seen that this is not the nature of gospel
justification, and therefore we must not infer that all saints
will be saved from the mere fact that they have once believed and
been justified.

But the following considerations taken together seem to me to
establish the truth of the doctrine in question beyond reasonable
doubt.

(1.) God has from eternity resolved upon the salvation of all
the elect. This we have seen. No one of this number will ever be
lost. These are given to Christ from eternity as a seed to serve
him. The conversion, perseverance, and final salvation of the
elect, we have seen to be secured. Their conversion, perseverance,
and salvation are secured by means of the grace of God in Christ
Jesus prevailing through the gospel to so influence their free
will as to bring about this result. The instructions, promises,
threatenings, warnings, expostulations of the bible with all the
influences with which they are surrounded are the
instrumentalities by means of which the Holy Spirit converts,
sanctifies, and saves them. At every step, as Fletcher
acknowledges "grace is beforehand with free will." God first comes
to and moves upon the sinner, and not the sinner comes to and
moves or attempts to move God. God first draws, and the sinner
yields. God calls and the sinner answers. The sinner would never
approach God did not God draw him.

Again: God calls effectually, but not irresistibly before the
sinner yields. He does not yield and answer to a slight call. Some
indeed wait to be drawn harder and to be called louder and longer
than others, but no one in fact comes to God until overpersuaded
to do so; that is, until he is effectually hunted from his refuges
of lies and drawn with so great and powerful a drawing as not to
force, of course, but to overcome his reluctance or voluntary
selfishness and as to induce him to turn to God and to believe in
Christ. That the sinner is wholly disinclined to obey up to the
very moment in which he is overpersuaded and induced to yield
there can be no doubt. His turning, as we have seen, is an act of
his own, but he is induced to turn by the drawings of the Holy
Spirit.

Every person who was ever truly converted knows that his
conversion is not to be ascribed to himself in any other sense
than that he finally consented, being drawn and overpersuaded by
the Holy Spirit. The glory belongs to God, for the sinner only
yielded after perhaps protracted resistance and never until after
he was so convinced as to have no further excuse or apology for
sin, nor until the Spirit by means of truth and argument and
persuasion fairly overcame him, and constrained, not forced, him
to submit. This is a brief statement of the facts connected with
the conversion of every soul that was ever converted to God. This
is true of the conversion of all the elect of God, and if others
besides the elect are ever converted, this is a true account of
their conversion.

Again, the same is true of their perseverance in holiness in
every instance and in every act. The saints persevere not by
virtue of a constitutional change but alone by virtue, or as a
result of the abiding and indwelling influence of the Holy Spirit.
"Free grace is always beforehand with free will;" that is, the
will never obeys in any instance nor for one moment except as it
is persuaded to do so as really as at the first. The work begun by
the Holy Spirit is not carried on except as the same spirit
continues to work in the saints to will and to do of his good
pleasure. Saints do not begin in the spirit and then become
perfect through or by the flesh. There is no holy exercise that is
not as really to he ascribed to the grace and to the influence of
the Holy Spirit as is conversion itself.

The saints convert themselves in the sense that they turn or
yield when drawn, until overpersuaded by the Holy Spirit. God
converts them in the sense that he effectually draws or persuades
them. They turn themselves in the sense that their turning is
their own act. God turns them in the sense that he induces or
products their turning. The same is true of their whole course of
obedience in this life. The saints keep themselves in the sense
that all obedience is their own, all their piety consists in their
own voluntary obedience; but God keeps them in the sense that in
every instance and at every moment of obedience, he persuades and
enlightens and draws them in so much that he secures their
voluntary obedience; that is, he draws and they follow. He
persuades and they yield to his persuasions. He works in them to
will and to do, and they will and do. God always anticipates all
their holy exercises, and persuades the saints to put them forth.
This is so abundantly taught in the bible that to quote Scripture
to prove it were but to waste your time. The saints are not only
said to be converted, but also sanctified and kept by the power of
God.

No saint then keeps himself except in so far fourth as he is
kept by the grace and spirit and power of God. There is,
therefore, no hope for any saint, and no reason to calculate upon
the salvation of any one unless God prevails to keep him from
falling away and perishing. All who ever are saved or ever will
be, are saved by and through free grace prevailing over free will,
that is, by free grace securing the voluntary concurrence of free
will. This God does and is sure to do with all the elect. It was
upon condition of the foreseen fact that God could by the wisest
administration of his government secure this result that they were
elected to eternal salvation through sanctification of the Spirit
and belief of the truth. Now observe how the elect are saved. All
the threatenings, warnings, and teachings of the bible are
addressed to them as to all others. If there are any saints at any
time who are not of the elect, the bible no where notices any such
persons or speaks of them as any less or more secure than the
elect.

Again, the bible no where represents or implies that any but
the elect are converted. It does not represent any but the elect
as at any time coming in heart to Christ--as at any time
regenerated or born of God. The bible no where acknowledges two
classes of saints, elect and non-elect. But if there were two such
classes, and the salvation of the elect was certain, as it really
is, and that of the non-elect not certain, it is incredible that
the bible should not reveal this fact. Again, so far is the bible
from recognizing or implying any such distinction that it every
where implies the contrary. It divides mankind into two, and but
two classes, and these it sets one over against the other. These
are contrasted by the names saint and sinner; people of God and
people of this world; children of God and children of this world,
or children of the devil; the elect and the reprobate, that is,
the chosen and the rejected; the sanctified and the unsanctified;
the regenerated and the unregenerated; the penitent and the
impenitent. By whatever names they are called, it is manifest that
the same classes and none others are meant. The elect of God is a
common name for the saints or people of God. I can not find in the
bible any evidence that any were converted at any time, but the
elect or those whose salvation is sure. The elect are or will be
everyone of them certainly converted and saved. If any one chooses
to conten[d] that any other are ever converted, the burden
of proof is upon him; let him prove it if he can. But this he must
prove in order to establish the fact that any truly regenerated
persons are ever lost, for sure it is, that no one of the elect
will ever be lost. But since I am to take the affirmative I must
take the burden of showing that none but the elect are recognized
in the scriptures as saints, and as I am speaking only of the
salvation of the saints I shall take it for granted that all those
who were from eternity chosen to eternal salvation through
sanctification of the Spirit and belief of the truth, will
certainly be saved.

Now if it can be shown that some saints have been really lost,
it will follow that some have been converted who were not of the
elect.

And on the other hand, if it can be shown that no saint has
been, or will be finally lost, but on the contrary, that all the
true saints are, and will be saved, it will follow that none but
the elect are converted. For all who are, or will be saved, are
saved by God, and saved by design and in accordance with an
eternal design, and of course they were elected to salvation from
eternity.

I have already said that it is incredible that the bible should
read as it does and that it should no where distinguish between
elect and non-elect saints, if there is any such distinction. It
can not he said with justice that the bible purposely conceals
from all saints the fact of their election, lest it should be a
stumbling-block to them. This we have seen is not the fact but on
the contrary that the elect, at least some instances have known
that they were elect.

But it is said that Peter exhorts the saints to "give all
diligence to make their calling and election sure." from which it
is inferred that they did not know that they were elect, and
furthermore, that it might be that although they were real saints,
nevertheless they were not, at least all of them, of the
elect.

The words here referred to stand in the following
connection:

2 Pet. 1:1. Simon Peter, a servant and an apostle of Jesus
Christ, to them that have obtained like precious faith with us
though the righteousness of God and our Savior Jesus Christ: 2.
Grace and peace be multiplied unto you through the knowledge of
God, and of Jesus our Lord; 3. According as his divine power hath
given unto us all things that pertain unto life and godliness,
through the knowledge of him that hath called us to glory and
virtue: 4. Whereby are given unto us exceeding great and precious
promises; that by these ye might be partakers of the divine
nature, having escaped the corruption that is in the world through
lust. 5. And beside this, giving all diligence, add to your faith
virtue; and to virtue knowledge; 6. and to knowledge temperance;
and to temperance patience; and to patience godliness; 7. And to
godliness brotherly kindness, and to brotherly kindness charity.
8. For if these be in you, and abound, they make you that ye shall
neither be barren nor unfruitful in the knowledge of our Lord
Jesus Christ. 9. But he that lacketh these things is blind, and
can not see afar off, and hath forgotten that he was purged from
his old sins. 10. Wherefore the rather, brethren, give diligence
to make your calling and election sure: for if ye do these things,
ye shall never fall.

Upon this passage I remark:

[1.] That Peter addressed this epistle to all who had
faith, that is, to all true christians, as appears from the first
verse. He addressed no one by name, but left it for every one to
be sure that he had faith. He then proceeds to exhort them to grow
in grace, assuring them that if any one did not do so, he had
forgotten that he was purged from his former sins; that is, if any
one lacked that which he enjoined, it would prove that he had not
true faith, or that he had backslidden. Then he adds as in the
10th verse: "Wherefore the rather, brethren, give diligence to
make your calling and election sure: for if ye do these things, ye
shall never fall." Here I remark:

[2.] That the apostle plainly assumes,

a. That the called and elected will be saved; to make their
calling and election sure, was to make their salvation sure:
and,

b. That none others are saved but the called and elected, for
if others are saved it were of no consequence whether they were of
the called and elected or not provided they were saved;

c. That he regarded none as christians, or as at any time
having true faith but the called and elected; for he was not
exhorting supposed impenitent sinners to become christians, but
supposed christians to be sure of their calling and election. This
shows that he regarded all christians as of the called and
elected. To be sure of their calling and election was to be sure
of their salvation. The apostle did not certainly mean to exhort
them to become of the number of the elect, for this number we have
seen was settled from eternity; but by diligence and growth in
grace to secure their salvation, or thus to prove or demonstrate
their calling and election. He meant also to admonish them that
although called and elected, still their ultimate salvation was
conditionated upon their diligent growth in grace and perseverance
in holiness to the end of life. He, therefore, exhorts them to
make their calling and election sure, which is the same, as to
secure their salvation. He speaks of calling and election as
indissolubly connected. Effectual calling either results from
election, or election from calling. We have seen that election is
eternal; therefore election can not result from calling, but
calling must result from election.

Again: Christians and saints and the children and people of
God, the disciples of Christ, and the elect are to all appearance
regarded throughout the bible as the same class.

Again, Christ says:

John 6:37. All that the Father giveth me shall come to me; and
him that cometh to me I will in no wise cast out. 39. And this is
the Father's will which hath sent me, that of all which he hath
given me I should lose nothing, but should raise it up again at
the last day.

Here Jesus says that all who are given to him by the Father
shall come to him, and that of those that come to him it is his
Father's will that he should lose none, but that he should raise
them up, (that is, to eternal life,) at the last day. He does not
say here that none do come to him who are not given to him by the
Father, but this is plainly implied, for he says, 37th: "All that
the Father giveth me shall come to me; and him that cometh to me I
will in no wise cast out." What he means by not casting them out
is plain from verse 39. That is, "It is the Father's will that of
all that shall come to me I should lose nothing." By not casting
them out, then, he intended that he should surely save them, that
is, all that came to him. But if he saves them, they must have
been given to Christ and have been elected, or they were not. If
they were not elected or given to Christ by the Father, they will
never be saved unless some are saved without God's designing or
choosing to save them. If any are saved God saves them through, or
by Christ. If he saves them, he does it designedly, and not
without design. But if he ever does, or will design it, he has
from eternity designed it. So then, it appears that all who come
to Christ were given to him of the Father, and that he will lose
none of them, but will raise them up at the last day. My object at
present however, is not to insist that no one that comes to Christ
will be lost, but only that all who come to Christ are of the
number that were given to him of the Father, or are of the
elect.

Again compare verses 37,39,44,45. He says:

John 6:37. All that the Father giveth me shall come to me, and
him that cometh to me I will in no wise cast out. 39. And this is
the Father's will which hath sent me, that of all which he hath
given me I should lose nothing, but should raise it up again at
the last day. 44. No man can come to me except the Father which
hath sent me, draw him, and I will raise him up at the last day.
45. It is written in the prophets, And they shall be all taught of
God. Every man therefore that hath heard, and hath learned of the
Father cometh unto me.

Here it appears that no one can come to Christ except he be
drawn of the Father. Every one who is drawn by the Father with an
effectual drawing, or every one who hears and learns of the Father
comes to Christ, and no other. The Father draws none to Christ,
but those whom he has given to Christ, for these, and these only
are the children of God. Isa. 53:13: "And all thy children shall
be taught of the Lord; and great shall be the peace of thy
children." From these passages it appears that none come to Christ
but those who are drawn by the Father, and that none are drawn by
the father but those whom he has given to his Son, or the elect,
and that of those who are thus drawn to Christ it is the Father's
will that he should lose none, but that he should raise them up at
the last day, that is, that he should save them. But observe, it
is my particular object just now to establish the fact that none
come to Christ but those who are of the number that are given to
Christ, and also that every one who is given to him shall come to
him. These, and these only are effectually called or drawn of the
Father. All are called in the sense of being earnestly and
honestly invited, and all the divine persuasion given them that
can wisely be given them. But others than those given to the Son
are not as a matter of fact over-persuaded and effectually drawn,
in a sense that secures the "concurrence of free will with free
grace."

The same truth is strongly implied in many other passages in
the teachings of Christ. For example, He says,

John 10:1. Verily, verily, I say unto you, He that entereth not
by the door into the sheep-fold, but climbeth up some other way,
the same is a thief and a robber. 2. But he that entereth in by
the door is the shepherd of the sheep. 3. To him the porter
openeth; and the sheep hear his voice; and he calleth his own
sheep by name, and leadeth them out. 4. And when he putteth forth
his own sheep, he goeth before them, and the sheep follow him: for
they know his voice. 5. And a stranger will they not follow, but
will flee from him: for they know not the voice of strangers. 6.
This parable spake Jesus unto them: but they understood not what
things they were which he spake unto them.

He then proceeds to expound the parable. He is the good
shepherd having the care of his Father's sheep. He says: 7. Then
said Jesus unto them again, Verily, verily I say unto you, I am
the door of the sheep. 8. All that ever came before me are thieves
and robbers: but the sheep did not hear them. 9. I am the door: by
me if any man enter in, he shall be saved, and shall go in and
out, and find pasture. 10. The thief cometh not, but for to steal,
and to kill, and to destroy: I am come that they might have life,
and that they might have it more abundantly. 11. I am the good
shepherd: the good shepherd giveth his life for the sheep. 12. But
he that is a hireling, and not the shepherd, whose own the sheep
are not, seeth the wolf coming, and leaveth the sheep; and fleeth,
and the wolf catcheth them, and scattereth the sheep. 13. The
hireling fleeth, because he is a hireling, and careth not for the
sheep. 14. I am the good shepherd, and know my sheep, and am known
of mine. 15. As the Father knoweth me, even so know I the Father:
and I lay down my life for the sheep. 16. And other sheep I have,
which are not of this fold: them also I must bring, and they shall
hear my voice; and there shall be one fold, and one shepherd. 17.
Therefore doth my Father love me, because I lay down my life, that
I might take it again.

He had other sheep which were not yet called--they were not of
this fold--that is, they were not Jews but Gentiles; these he must
bring. To the unbelieving and caviling Jews he said:

Jno. 10:26. But ye believe not, because ye are not of my sheep,
as I said unto you. 27. My sheep hear my voice, and I know them,
and they follow me: 28. And I give unto them eternal life; and
they shall never perish, neither shall any pluck them out of my
hand. 29. My Father which gave them me, is greater than all; and
none is able to pluck them out of my Father's hand.

Here it is plainly implied that all those were sheep who were
given to him by the Father, and that all such would surely hear
and know his voice and follow him, but those that were not of his
sheep or were not given him by the Father, would not believe. He
says: verse 26. But ye believe not. because ye are not of my
sheep, as I said unto you. What he here says amounts to this: all
those are sheep who are given to me of my Father. All my sheep
thus given, shall and will hear my voice, and follow me, and none
others will. I do not notice in this place what he says of the
certainty of their salvation, because my present object is only to
show that those and those only come to Christ who are given to him
of the Father, or are of the elect.

This same truth is either expressly taught or strongly implied
in a great many passages and indeed it seems to me to be the
doctrine of the whole bible. Again: Ro. 8:28, And we know that all
things work together for good to them that love God, to them who
are the called according to his purpose. Here they that love God
are represented as identical with those who are the called
according to his purpose. In other words they who love God are the
called according to, or in consequence of their election. All that
love God do so, because they have been effectually called
according to the purpose or election of God. This passage seems to
settle the question, especially when viewed in its connection,
that all who ever love God are of the elect, and that they are
prevailed upon to love God in conformity with their election.

We shall have occasion by and by to examine the connection in
which this passage is found for the purpose of showing that all
who at any time truly come to love God, will be saved. I have only
quoted this 28th verse here for the purpose of showing, not
directly that all that love God at any time will be saved, but
that they are of the number of the elect, from which fact their
ultimate salvation must be inferred.

It is plain that the apostles regarded regeneration as
conclusive evidence of election. The manner in which they address
christians seems to me to put this beyond a doubt. Paul in writing
to the Thessalonians, 2nd Thes. 2:13, says, But we are bound to
give thanks alway to God for you, brethren beloved of the Lord,
because God hath from the beginning chosen you to salvation
through sanctification of the Spirit, and belief of the truth.
Here the Apostle speaks of all the brethren at Thessalonica as
beloved of the Lord, and as being from eternity chosen to
salvation. He felt called upon to give thanks to God for this
reason, that God had chosen them to salvation from eternity. This
he represents as true of the whole church: that is, doubtless of
all true christians in the church. Indeed the apostles every where
speak as if they regarded all true saints as of the elect and
their saintship as evidence of their election. Peter in writing to
the christians in his first letter, says:

1st Pet. 1:1. Peter, an apostle of Jesus Christ, to the
strangers scattered throughout Pontus, Galatia, Capadocia, Asia:
and Bithynia, 2. Elect according to the foreknowledge of God the
Father, through sanctification of the Spirit unto obedience and
sprinkling of the blood of Jesus Christ: Grace unto you, and
peace, be multiplied. 3. Blessed be the God and Father of our Lord
Jesus Christ, which, according to his abundant mercy, hath
begotten us again unto a lively hope, by the resurrection of Jesus
Christ from the dead. 4. To an inheritance incorruptible, and
undefiled, and that fadeth not away, reserved in heaven for you,
5. Who are kept by the power of God through faith unto salvation,
ready to be revealed in the last time: 6. Wherein ye greatly
rejoice, though now for a season (if need be) ye are in heaviness
through manifold temptations; 7. That the trial of your faith,
being much more precious than that of gold that perisheth, though
it be tried with fire, might be found unto praise, and honor. and
glory, at the appearing of Jesus Christ: 8. Whom having not seen,
ye love; in whom, though now ye see him not, yet believing, ye
rejoice with joy unspeakable, and full of glory: 9. Receiving the
end of your faith, even the salvation of your souls.

Here it is plain that Peter regarded all who had been born
again to a lively hope, or who were regenerated, as elected, or as
chosen to salvation. I might pursue this argument to an indefinite
length, but I must attend to other considerations in support of
the doctrine in question.

I will for the present close what I have to say under this
particular branch of the argument, by reminding you that Christ
has expressly asserted that no man can or does come to him except
the Father draw him, and that the Father draws to him those, and
by fair inference, those only whom he has given to Christ; and
further that it is the Father's will that of those whom the Father
had given to Christ and drawn to him, Christ should lose none, but
should raise them up at the last day. It is I think evident that
when Christ asserts it to be his Father's will that of those whom
the Father had given him he should lose none but should raise them
up at the last day, he intended to say that his Father not merely
desired and willed this, but that such was his design. That the
Father designed to secure their salvation.

This we shall more fully see in its proper place.

(2.) I remark that God is able to preserve and keep the true
saints from apostacy, in consistency with their liberty:--2nd Tim.
1:12. For the which cause I also suffer these things: nevertheless
I am not ashamed: for I know whom I have believed, and am
persuaded that he is able to keep that which I have committed unto
him against that day. Here the apostle expresses the fullest
confidence in the ability of Christ to keep him, and indeed, as
has been said, it is most manifest that the apostles expected to
persevere and be saved only because they believed in the ability
and willingness of God to keep them from falling. Again: Ro. 14:4.
Who art thou that judgest another man's servant; to his own master
he standeth or falleth; yea, he shall be holden up, for God is
able to make him stand. Again: Phil. 3:21. Who shall change our
vile body, that it may be fashioned like unto his glorious body,
according to the working whereby he is able even to subdue all
things unto himself. Again: Eph. 3:20. Now unto him that is able
to do exceeding abundantly above all that we ask or think,
according to the power that worketh in us. Again: Jude 24. Now
unto him that is able to keep you from falling, and to present you
faultless before the presence of his glory with exceeding joy.
Again: 2nd Cor. 9:8. And God is able to make all grace abound
towards you; that ye, always having all sufficiency in all things,
may abound to every good work. Eph. 1:18. The eyes of your
understanding being enlightened; that ye may know what is the hope
of his calling, and what the riches of the glory of his
inheritance in the saints, 19. And what is the exceeding greatness
of his power to us ward who believe, according to the working of
his mighty power, 20. Which he wrought in Christ, when he raised
him from the dead, and set him at his own right hand in the
heavenly places. Again: Heb. 7:25. Wherefore he is able to save
them to the uttermost that come unto God by him, seeing he ever
liveth to make intercession for them. These and many other
passages prove beyond a doubt that God is able to preserve his
saints.

(3.) God is not only able to keep all that come to Christ, or
all true christians, but he is also willing. But Christ has
settled this question, as we have seen.

John. 6:37. All that the Father giveth me shall come to me, and
him that cometh to me I will in no wise cast out. 38. For I came
down from heaven, not to do my own will, but the will of him that
sent me; 39. And this is the Father's will which hath sent me that
of all which he hath given me I should lose nothing, but should
raise it up again at the last day. 40. And this is the will of him
that sent me, that every one which seeth the Son, and believeth on
him, may have everlasting life; and I will raise him up at the
last day.

Here, then, we have just seen these two points settled,
namely,

[1.] That God is able to save all saints or all who at
any time truly believe and come to Christ, and,

[2.] That he is willing or will to do it. Now if he is
both able and willing to keep and save all the saints, he
certainly will do it.

But here I know it will be objected, that by this course of
argument the doctrine of universal salvation may be established.
The bible, it is said, represents God as both able and willing to
save all men, and if his being both able and willing to save the
saints proves that they will all be saved, it follows that his
being able and willing to save all men proves that all men will be
saved. But the cases are not parallel; for God no where professes
ability to save all men, but on the contrary, disclaims such
ability and professes to be unable to save all men; that is, he
can not under the circumstances wisely save them, nor can he
wisely do any more for saints or sinners than he does. No passage
can be found in the bible in which God asserts his ability to save
all men. The passages that affirm that "God can do all things,"
and that "nothing is too hard for the Lord," and the like can not
be understood as affirming God's ability to save all men. They do
imply that he has power to do whatever is an object of physical
omnipotence; but to save sinners is not an object of physical
power. Their salvation, if accomplished at all, must be brought
about by a moral and persuasive influence, and not by the exercise
of physical omnipotence. In the sense in which we can justly apply
the terms ability and inability to this subject, God is really
unable to do what it is unwise for him to do. He has an end in
view. This end is the highest good and blessedness of universal
being. This end can be accomplished only by the appropriate means,
or upon certain conditions. These conditions include the perfect
holiness of moral agents. If God can not wisely use such means as
will secure the conversion and sanctification of sinners, he can
not save them. That is, he is unable to save them. This he
repeatedly professes to be unable to do.

Ezek. 18:23. Have I any pleasure at all that the wicked should
die? saith the Lord God; and not that he should return from his
ways, and live? 32. For I have no pleasure in the death of him
that dieth, saith the Lord God; wherefore turn yourselves, and
live ye.

33:11. Say unto them, As I live, saith the Lord God, I have no
pleasure in the death of the wicked; but that the wicked turn from
his way and live: turn ye, turn ye, from your evil ways; for why
will ye die, O house of Israel?

Is. 5:4. What could have been done more to my vineyard that I
have not done in it? wherefore, when I looked that it should bring
forth grapes, brought it forth wild grapes?

Hos. 11:8. How shall I give thee up, Ephraim? how shall I
deliver thee, Israel? how shall I make thee as Admah? how shall I
set thee as Zeboim? My heart is turned within me, my repentings
are kindled together.

These are only specimens of the manner in which God speaks of
his ability to save sinners, and to do more for the church or the
world than he does. From such professions on the part of God, we
are to understand him as disclaiming ability to do more or
otherwise than he does, in consistency with the highest good of
being in general. Since the highest good of being in general is
the end which he is aiming to secure, he "may justly be said to be
unable to do whatever he can not do in consistency with the use of
those means that will secure this end." God therefore does not
affirm his ability to save all men, but fully disclaims any such
ability and professes to do and to be doing all that he can to
save them. He professes to be perfectly benevolent and infinitely
wise, and to be doing all that infinite wisdom and benevolence can
do for sinners and for all men, and complains that all he can do
does not save and will not save many of them.

But with respect to the saints, he does expressly affirm his
ability to keep them in a sense that will secure their salvation.
This we have seen. He does for them all that he wisely can, and
does enough, as he expressly affirms, to secure their salvation.
No one can attentively read and consider the passages relating to
God's ability to save all men and his ability to save his people
without perceiving that the two cases are not parallel, but that
in fact they are contrasts. He expressly affirms his ability to
keep, to sanctify, and to save his elect children, whilst he
repeatedly either expressly or by implication disclaims ability to
save all men.

Again: the bible no where represents God as willing the
salvation of all men in the same sense in which it represents him
as willing the salvation of christians or of his elect.

Such passages as the following are specimens of God's
professions of willingness to save all men.

I Tim. 2:4. Who will have all men to be saved, and to come unto
the knowledge of the truth.

John 3:16. For God so loved the world, that he gave his
only-begotten Son, that whosoever believeth in him should not
perish, but have everlasting life. 17. For God sent not his Son
into the world to condemn the world; but that the world through
him might be saved.

2 Peter 3:9. The Lord is not slack concerning his promise, as
some men count slackness; but is long-suffering to usward, not
willing that any should perish, but that all should come to
repentance.

These and similar passages teach that God wills the salvation
of all men only in the sense of desiring it. This we know from the
fact that he no where intimates a willingness in the sense of a
design or intention to save all men; but on the contrary, plainly
reveals an opposite purpose or design; that is, he reveals the
fact that he can not, shall not, and of course, does not expect or
design to save all men. By the profession of a willingness to save
all men we can therefore justly understand him to mean only that
he desires the salvation of all men, and that he would secure
their salvation if he wisely could. This is all that we can
understand him as affirming, unless we would accuse him of
self-contradiction.

But he professes a willingness to save his elect, or in other
words all regenerate persons or all believers in Christ and all
who ever will truly believe in him, in the sense of purposing of
designing to save them. This is most manifest from the scriptures
we have already examined and this will still further appear from
the passages to be examined.

We have seen that the Father has given a certain number to
Christ with express design to secure their salvation; that he has
committed to him all the requisite power and influences to save
them, and that they will actually be saved. Nothing like this can
be found in the bible respecting any other class of men whatever.
This objection, then, is without foundation, and the argument from
the ability and willingness of God to save his saints remains in
full force and conclusiveness.

4. Again, Christ expressly prayed for all believers, and in a
manner that secures their being kept and saved:

John 17:2. As thou hast given him power over all flesh, that he
should give eternal life to as many as thou hast given him. 6. I
have manifested thy name unto the men which thou gavest me out of
the world; thine they were, and thou gavest them me; and they have
kept thy word. 7. Now they have known that all things, whatsoever
thou hast given me are of thee; 8. For I have given unto them the
words which thou gavest me; and they have received them, and have
known surely that I came out from thee, and they have believed
that thou didst send me. 9. I pray for them; I pray not for the
world, but for them which thou hast given me, for they are thine.
10. And all mine are thine, and thine are mine; and I am glorified
in them. 11. And now I am no more in the world, but these are in
the world, and I come to thee. Holy Father, keep through thine own
name, those whom thou hast given me, that they may be one, as we
are. 12. While I was with them in the world, I kept them in thy
name: those that thou gavest me I have kept, and none of them is
lost, but the son of perdition, that the scripture might be
fulfilled. 13. And now come I to thee; and these things I speak in
the world, that they might have my joy fulfilled in themselves.
14. I have given them thy word; and the world hath hated them,
because they are not of the world, even as I am not of the world.
20. Neither pray I for these alone, but for them also which shall
believe on me through their word. 21. That they all may be one; as
thou, Father, art in me, and I in thee, that they also may be one
in us; that the world may believe that thou hast sent me. 22. And
the glory which thou gavest me, I have given them; that they may
be one, even as we are one. 23. I in them, and thou in me, that
they may be made perfect in one, and that the world may know that
thou hast sent me, and hast loved them as thou hast loved me. 24.
Father, I will that they also whom thou hast given me be with me
where I am; that they may behold my glory, which thou hast given
me; for thou hast loved me before the foundation of the world.

Now observe, that in this most affecting prayer Christ says

[1.] Verse 2: As thou hast given him power over all
flesh, that he should give eternal life to as many as thou hast
given him.

We have seen that in the 6th chapter of this book Christ
expressly teaches that all are given to him that come to him, and
that all shall come to him who were given to him by the
Father.

[2.] He proceeds to affirm that he had in the exercise
of this power kept in his Father's name all who had been given and
had come to him and had lost none.

[3.] He asks the Father henceforth to keep them in his
own name as he was about to leave them as to his bodily presence.
He says, verse 15, "I pray not that thou shouldest take them out
of the world, but that thou shouldest keep them from the evil."
Again he says, 20--24: "Neither pray I for these alone, but for
them also which shall believe on me through their word. That they
all may be one; as thou, Father, art in me, and I in thee, that
they also may be one in us; that the world may believe that thou
hast sent me. And the glory which thou gavest me I have given
them; that they may be one, even as we are one. I in them, and
thou in me, that they may be made perfect in one; and that the
world may know that thou hast sent me, and hast loved them, as
thou hast loved me. Father, I will that they also whom thou hast
given me be with me where l am; that they may behold my glory,
which thou hast given me; for thou lovedst me before the
foundation of the world."

Now as surely as Christ's prayer is answered all believers will
be saved; that is, at least all who ever have believed or ever
will believe subsequent to the offering of this prayer. But
Christ's prayers are always answered.

To this it is objected that a part of this same prayer is not
answered and of course never will be. It is said for example, that
in the 21st verse he prays for the union of all believers, which
has been far enough from having been answered. The verse reads,
"That they all may be one; as thou, Father, art in me, and I in
thee, that they also may he one in us; that the world may believe
that thou hast sent me." Here he explains the sense in which he
prays that all believers may be one, not that they should be all
of one denomination or creed, but that they should possess one and
the same spirit; that the same spirit that united the Father and
the Son, that is the Holy Spirit who is in the Father and the Son
might also be in all christians. This is plainly his meaning; and
that this is true of all real christians that they possess the
Holy Spirit or the spirit that dwells in the Father and the Son,
no one can doubt who understands and believes his bible.

But it is objected again that Christ prayed to be delivered
from crucifixion and his prayer was not answered.

I reply that he did not pray for this, if at all,
unqualifiedly. He says, "If it be possible, nevertheless not as I
will, but as thou wilt." If it were the pains of the cross from
which his soul shrunk in the garden, and from which he desired if
possible to be excused, it is plain that he did not pray
unqualifiedly to be delivered, but on the contrary submitted the
question to the will of his Father. But in the prayer in John 17,
he made no such condition. He knew that in this case it was his
Father's will to grant his request. Of this he had expressly
informed his disciples, as we have seen; that is, that it was his
Father's will to keep and save all who were given to Christ, and
had been drawn by the Father to Christ. The Spirit of this
petition accords precisely with his teaching upon the subject. He
had taught before that all believers would be kept and saved, and
that this was his Father's will; now, could he, either expressly
or impliedly, in this prayer, put in the condition that was in the
prayer, just referred to, namely, "If it be thy will?" But
although what has been said is a full answer to the assertion that
Christ's prayers are not always answered, it may be, for some
minds, important to say that it is far from being certain that
Christ prayed to be delivered from crucifixion.

John 12:23. And Jesus answered them, saying, The hour is come,
that the Son of man should be glorified. 24. Verily, verily, I say
unto you, Except a corn of wheat fall into the ground, and die, it
abideth alone; but if it die, It bringeth forth much fruit. 25. He
that loveth his life shall lose it; and he that hateth his life in
this world shall keep it unto life eternal. 26. If any man serve
me, let him follow me; and where I am, there shall also my servant
be; if any man serve me, him will my father honor. 27. Now is my
soul troubled; and what shall I say? Father, save me from this
hour; but for this cause came I unto this hour. 28. Father,
glorify thy name. Then came there a voice from heaven. saying, I
have both glorified it, and will glorify it again.

Here Christ plainly intimates that he did not pray to escape
the death to which he was appointed and for which he had come to
that hour. But it may be asked, against what did Jesus pray in the
garden? I reply, against being overcome by the agony of his soul
and crushed to death before he came to the cross. The following
passages may throw some light upon this question: John 14:30:
"Hereafter I will not talk much with you; for the prince of this
world cometh and hath nothing in me."

Here he informs his disciples that he must soon break off the
conversation with them, for he was just entering into a severe
conflict with Satan.

Matthew records the conflict through which the Savior passed,
and of which he advised his disciples.

Matt. 26:37. And he took with him Peter and the two sons of
Zebedee, and began to be sorrowful and very heavy. 38. Then saith
he unto them, My soul is exceeding sorrowful, even unto death:
tarry ye here, and watch with me. 39. And he went a little
further, and fell on his face., and prayed, saying, O my Father,
if it be possible, let this cup pass from me: nevertheless, not as
I will, but as thou wilt. 40. And he cometh unto the disciples.
and findeth them asleep, and saith unto Peter, What! could ye not
watch with me one hour? 41. Watch and pray, that ye enter not into
temptation: the spirit indeed is willing, but the flesh is weak.
42. He went away again the second time, and prayed, saying, O my
Father, if this cup may not pass away from me, except I drink it,
thy will be done. 43. And he came and found them asleep again: for
their eyes were heavy. 44. And he left them, and went away again,
and prayed the third time, saying the same words. 45. Then cometh
he to his disciples, and saith unto them, Sleep on now, and take
your rest: behold, the hour is at hand, and the Son of man is
betrayed into the hands of sinners. 46. Rise, let us be going:
behold he is at hand that doth betray me.

Here it appears that Christ had his last and great conflict
with Satan. Satan set on him, as it appears, to kill him outright
with anguish.

Luke in recording this transaction, says, Luke 22:39. "And he
came out, and went, as he was wont, to the mount of Olives; and
his disciples also followed him. 40. And when he was at the place,
he said unto them, Pray that ye enter not into temptation. 41. And
he was withdrawn from them about a stone's cast, and kneeled down,
and prayed, 42. Saying, Father, if thou be willing, remove this
cup from me: nevertheless, not my will, but thine he done. 43. And
there appeared an angel unto him from heaven, strengthening him.
44. And being in agony, he prayed more earnestly: and his sweat
was as it were great drops of blood falling down to the ground.
45. And when he rose up from prayer, and was come to his
disciples, he found them sleeping for sorrow. 46. And said to
them, Why sleep ye? rise and pray lest ye enter into
temptation."

It is, I think, plain that this struggle in the garden was a
sore and overwhelming temptation, and that an angel was sent to
assist him by resisting and putting away Satan; that is, it was by
sending an angel that his Father answered his prayer. This prayer
appears to have been heard and answered; for from this time his
mind remained calm. There is a passage in Hebrews that I think
evidently refers to this scene.

Heb. 5:7. Who in the days of his flesh, when he had offered up
prayers and supplications, with strong crying and tears, unto him
that was able to save him from death, and was heard in that he
feared.

To what does this refer if not to the death he feared in the
garden? He said on that occasion, "My soul is exceeding sorrowful
even unto death." He then offered up prayer with strong crying,
and tears and was heard, &c. To my mind all these
circumstances taken together make it very evident that Christ did
not pray against the cross in the petition under consideration,
but that on the contrary he prayed to be delivered from temptation
and was heard and answered.

But be this as it may we are to remember that Christ expressly
affirms that his Father always hears, that is, answers his
prayers.

Jno. 11:42. And I knew that thou hearest me always: but because
of the people which stand by I said it, that they may believe that
thou hast sent me.

Again, Paul says of Christ, Heb. 7:25: "Wherefore he is able
also to save them to the uttermost that come unto God by him,
seeing he ever liveth to make intercession for them."

Here he asserts that Christ is able to save unto the uttermost
all that come unto God by him, seeing he always lives to make
intercession for them. This as plainly as possible implies that
his intercessions are all-prevailing. Indeed, as he is the
mediator, they must be.

Now let us consider how far we have advanced in establishing
the perseverance and final salvation of all believers.

[1.] We have seen that all the elect to salvation will
be saved.

[2.] That all true believers are of this number.

[3.] That God and Christ are able to keep them from
apostacy and save them.

[4.] That he is willing or wills to do it.

[5.] That Christ expressly prayed for the perseverance
and final salvation of all believers.

[6.] That he prayed in express accordance with the
revealed will of his Father; and,

[7.] That his prayers always prevail and are
answered.

In Christ's prayer in Jno. 17, he expressly affirms that he did
not pray for the world, that is, for all men. He prayed only for
those whom the Father had given him. For these he prayed, not
merely that God would save them upon condition of their
perseverance, but that God would keep them from the evil that is
in the world, and save them, and make them one in the sense that
one Spirit should be in them all. He asked manifestly the same
things for all that in future believe, that he asked for those who
had already believed.

Should I proceed no farther the argument is complete and the
proof conclusive. But since this doctrine is so abundantly taught,
either expressly or impliedly, in the bible, I proceed to the
consideration of a number of other passages which will throw still
further light on the subject.

(5.) Christ expressly and designedly teaches this doctrine.

John 6: 39. And this is the Father's will which hath sent me,
that of all which he hath given me I should lose nothing, but
should raise it up again at the last day. 40. And this is the will
of him that sent me, that every one which seeth the Son, and
believeth on him, may have everlasting life: and I will raise him
up at the last day. 47. Verily, verily, I say unto you, he that
believeth on me hath everlasting life. 51. I am the living bread
which came down from heaven. If any man eat of this bread, he
shall live forever: and the bread that I will give is my flesh,
which I will give for the life of the world.

Here he expressly teaches as we have before seen that it is his
Father's will that all believers or all who at any time believe,
(for this is plainly his meaning,) shall be saved; that he should
lose none of them, but as we have seen, John 17:2, should give
them eternal life. Then he claims ability to keep and save them
agreeably to his Father's will. This, remember, respects all
believers or all who are given to Christ who we have learned are
the same persons.

Again, John 10:27. "My sheep hear my voice, and I know them,
and they follow me: 28. And I give unto them eternal life; and
they shall never perish, neither shall any pluck them out of my
hand. 29. My Father which gave them me, is greater than all: and
none is able to pluck them out of my father's hand.

The whole connection shows that Christ intended to teach the
certainty of the salvation of all his sheep or of all the elect,
or, which is the same, of all true believers. But to this it is
objected, that none are sheep any longer than they remain
obedient, and therefore the assertion that he will save the sheep,
does not secure those who at any time sin. But I reply that Christ
recognizes all the elect as his sheep whether converted or whether
in a state of temporary backsliding or not. He represents his
sheep as hearing his voice, and as following him, and those who
are not of his sheep as not hearing his voice and as not following
him: John 10:16. And other sheep I have, which are not of this
fold: them also I must bring, and they shall hear my voice; and
there shall be one fold, and one shepherd. 26. But ye believe not,
because ye are not of my sheep, as I said unto you.

Again, Matt. 18:12. How think ye? If a man have a hundred
sheep, and one of them be gone astray, doth he not leave the
ninety and nine, and goeth into the mountains, and seeketh that
which is gone astray? 13. And if so be that he find it. verily I
say unto you, he rejoiceth more of that sheep, than of the ninety
and nine which went not astray. 14. Even so it is not the will of
your Father which is in heaven, that one of these little ones
should perish.

The design of this parable is to teach the doctrine I am
defending. If not what is its design? This is a full answer to the
objection that no one is recognized as a sheep who has gone
astray.

But again it is said that although no one else can pluck the
sheep out of the Father's hand, yet we can do it ourselves. I
grant that we can by natural possibility; but this objection is
good for nothing, for Christ expressly says. John 10:27. My sheep
hear my voice, and I know them, and they follow me: 28. And I give
unto them eternal life; and they shall never perish, neither shall
any pluck them out of my hand. 29. My Father, which gave them me,
is greater than all; and none is able to pluck them out of my
Father's hand.

Not only is no one able to pluck them out of his Fathers hand;
but Christ gives unto them eternal life and they shall never
perish. This implies that while they might or are able to
apostatize and be lost, yet as a matter of fact they never will.
What could be made out of all he says of himself as a shepherd in
this passage, if after all he loses some of his sheep? Let any one
ponder the whole chapter and see.